Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bring_v	sin_n	wage_n	4,080	5	11.1858	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96805	The abridgment of Christian divinitie so exactly and methodically compiled, that it leads us, as it were, by the hand to the reading of the Holy Scriptures. Ordering of common-places. Vnderstanding of controversies. Cleering of some cases of conscience. By John Wollebius. Doctor of Divinity, and ordinary professor in the University of Basil. Now at last faithfully translated into English, and in some obscure places cleared and enlarged, by Alexander Ross. To which is adjoined, after the alphabetical table, the anatomy of the whole body of divinity, delineated in IX. short tables, for the help of weak memories.; Christianae theologiae compendium. English.	Wolleb, Johannes, 1586-1629.; Vaughan, Robert, engraver.; Ross, Alexander, 1591-1654.	1650 (1650)	Wing W3254; Thomason E1264_1; ESTC R204089	204,921	375

for us The latter branch confounds his holiness or innocency with his obedience or actual justice which differ as much as the habite and privation Innocency indeed is necessarily required in Christs Sacrifice but his actual obedience is not onely required in Christ as a Priest but it is also a part of his satisfaction and merit for if Adams actual disobedience was the meritorious cause of damnation why should not the actual obedience of the second Adam be the meritorious cause of salvation except we will say that the first Adam was more powerful to damn us then the second was to save us II. The Fathers command which Christ obeyed was special and general Special in respect of the end that he should obey not for himself but for us But general in respect of the object for he was subject to the same Law which was prescribed to us and in all things which the Law enjoyned us to They who only make Christs passive obedience meritorious pretend that it was performed so onely by a special command from the Father that he should die for us But this were not a special command only but a partial For Christs obedience doth as far extend it self as the Law doth Whereas then the Law obligeth us both to the punishment and to obedience he did satisfie both these requisites III. Life eternal is considered either in it self as it is a full participation of celestial joy or in opposition to damnation as it is a freedom from damnation in the former sense the perfect Justice of Christ is the cause of eternal life but in the latter the suffering of the punishment is the cause of life eternal It is one thing to describe Life eternal privatively and another thing positively To speak properly there is no other cause of eternal Life but perfect Justice according to the Law Do this and live Yet Christs death is called the cause of eternal Life so far as it is a delivery from all evil neither is freedom from damnation and heavenly joys parts of life but onely different relations Hence it is apparent in what sense Christ promiseth that he will give his flesh for the life of the world Joh. 6.51 Two things here are objected 1. If Christs active obedience is the cause of eternal Life then he suffered in vain 2. If Christ obeyed for us then we need not yield obedience But in the first Argument there is no consequence for there is one end which is common to both parts of satisfaction to wit our salvation another proper to each one for the end of his suffering was our delivery from evil but the end of Justice is the procuring of right to eternal life The latter Argument against the merit of active obedience is such a one as Socinus frames against the merit of passive obedience If quoth he Christ died in our stead then we need not die But there is no consequence in either there is one death of Christ another of the godly that was joyned with a curse this with a blessing Christ did undergo that as the wages of our sins but we undergo this as a passage from this life to a heavenly so there is one obedience of Christ another of man that was perfect Justice which he performed in our stead to purchase life for us but this is imperfect and is performed to shew our gratitude for our redemption IV. The active Justice of Christ in the Old Testament was shadowed out by the glorious robes of the High-Priest as a type They who deny the merit of active obedience ask By what type it was shadowed out For if say they it is a part of the Priests office in what thing did the High-Priest type it out But to what purpose was all that glorious attiring of the High-Priest in which he appeared before God if it was not to shadow out Christs righteousness Hence we read that not only were the filthy garments of Jehosuah taken off from him in signe of our sins removed from us but that new garments were put upon him and a mitre or crown set upon his head Zach. 3.4 5. So much of Christs Satisfaction His Intercession in the state of Humiliation was whereby he offered Supplications and Prayers not without tears and groans to his Father for us The Evangelical storie tels us of whole nights that Christ spent in prayer but he performed this office chiefly in the time of his Passion Joh 17. Heb. 7.5 Who in the days of his flesh offered with strong cries and tears supplications and prayers to him who was able to deliver him from death The RULES I. They annihilate Christs Incarnation who seek other Mediators of Intercession as they call them besides him The Pontificians distinguish between the Mediator of Redemption and mediators of Intercession and this latter office they ascribe to the departed Saints but it is no lesse sacriledge to ascribe his Intercession to the secondary Intercessors then to impart his Sacrifice to subordinate Priests and whereas they feigne that the Saints profit us not by their Intercession onely but by their merits also their distinction fals to the ground seeing they divide the glory also of Redemption between Christ and the Saints while they se●gn that by their merits as it were by an auxiliary aid our sins are purged and the defect of Christs passion supplied Hitherto of his Priestly office His Regal office he administred in the state of his Humiliation in gathering together a Church by his Word and Spirit so that in it there appeared no signe of Regal Majestie The RULE I. In vain do the Jews dream of the Messiah's earthly Kingdom Isa 42.2 He shall not cry nor lift up nor cause his voice to be heard in the streets Isa 53.2 3. But he shall grow up as a branch and as a root out of a dry ground he hath neither form nor beauty when we shall see him there shall be no form that we should desire him he is despised and rejected of men he is a man full of sorrows and hath experience of infirmities we hid as it were our faces from him he was despised and we esteemed him not Zach. 9.9 Behold thy King cometh unto thee he is just and saved himself poor and riding upon an asse CHAP. XIX Of Christs Exaltation THus of the state of his Humiliation the state of his Exaltation is that wherein Christ being raised from the dead was exalted to Heaven and being set down at his Fathers right hand was crowned with the highest degree of glory The RULES I. The efficient cause of this Exaltation was the whole Trinity II. But Christ considered according to dispensation is the object thereof III. The exaltation of Christs person was according to both natures IV. According to his humane nature he was exalted by laying aside the infirmities which he assumed and by obtaining those gifts which before he wanted For he attained as great a perfection both in his body and soul as

is a sensitive creature but the latter as he is man But by Philosophers it is taken more strictly so that they reduce the inferior appetites to the concupiscible faculty but the affections to the irascible Ordered appetites are whereby man desires meat drink rest sleep and such like moderately and to the end appointed by God 1 Tim. 5.23 Drink no longer water but use a little wine for thy stomacks sake and often infirmities To this is opposite Inordinate appetite whereby more is desired then nature or Gods ordination do require or for another end then that to which God hath ordained natural things lawful Rom. 13.13 Not in surfeting and drunkennesse not in chambering and wantonnesse The chief affections are Love Hatred Joy Sadnesse Hope Fear and Anger Ordered Love is whereby we sincerely love our neighbour and desire the things that be good fair and of good report Rom. 12.9 Let love be without dissimulation abhor that which is evil cleave to that which is good Phil. 4.8 Whatsoever things are true whatsoever things are lovely whatsoever things are of good report if there be any vertue and if there be any praise thinke on these things To this is opposite the too much love of our neighbour a selfe-love b impure love c and the love of this world d a 1 Sam. 2.29 Thou hast honoured thy sonnes above me b 2 Tim. 3.2 Men will be lovers of themselves c Prov. 6.25 Desire not her beauty neither let her eye-lids intice thee d 1 Joh. 2.15 Love not the world c. And v. 16. Because whatsoever is in the world the lust of the flesh the lust of the eyes and the pride of life is not of the Father but of the world Ordered hatred is whereby we onely hate those who hate God a in other men and in our selves we hate not the person but by all meanes we hate and avoid the sinne b a Psal 139.21 Do not I hate them O Lord that hate thee b Mat. 18.15 If thy brother offend thee reprove him between thee and him alone c. Rom. 7.19 For I do not the good which I would but the evil which I would not do that do I To this is opposite the unjust hatred of our neighbour a and the hatred of good men b a 1 Joh. 3.15 Whosoever hateth his brother as a murtherer b Psal 41.5 My enimies said of me when shall he die c. Ordered joy is whereby man rejoyceth moderately for his own prosperity a and heartily for his neighbours felicity b a Psal 30.12 Thou hast turned my mourning into joy b Rom. 12.15 Rejoyce with them that rejoyce To this is opposite carnal and immoderate joy a also rejoycing at our neighbours misfortunes b a Luke 6.25 Woe to you that now laugh for you shall weepe and mourne b Prov. 24.17 Rejoyce not at thy enemies fall Ordered sadnesse or sorrow is whereby we moderately bemoane our own afflictions a and heartily condole our neighbours calamities b a Jam. 5.13 If any amongst you be afflicted let him pray b Rom. 12.15 Mourne with those that mourne To this immoderate sadnesse is opposite a sadnesse also for our neighbours prosperity b and too much sadnesse when wicked men are punished c a Prov. 17.22 A merry heart doth good like a medicine but a broken Spirit dryeth the bones b Mat. 20.15 Is thine eye evil because I am good c 1 Sam. 16.1 How long wilt thou mourn for Saul seeing I have rejected him Ordered hope is whereby we expect better things for our selves and by the law of charity also for our neighbours Of hope as it is a vertue we have spoken before 1 Cor. 13.7 Love suffereth all things believeth all things hopeth all things To this is opposite disordered hope when we place more trust in our selves and neighbours then is fit Jer. 17.5 Cursed is he that putteth his trust in man Ordered fear is whereby we walk carefully neither trusting too much our selves nor others Prov. 14.8 The wisdome of the prudent is to understand his way To this is opposite disordered feare whereby man feares himselfe and others too much Mat. 10.28 Feare not them that can kill the body c. Ordered anger is whereby we are offended ordispleased with our selves and others upon just cause yet moderately and with hope of amending Eph. 4.26 Be angry but slane not To this is opposite inordinate anger whereby we are incensed upon light causes or more then is fit or when we intend private revenge Jam. 1.20 For the wrath of man worketh not the righteousnesse of God So much of the ordering of concupiscence Wrestling against tentations and the assaults of an evil conscience is whereby a Christian man denies an evil conscience crucifying his flesh with the lusts thereof and against the assaults of the flesh the devil and the world watcheth and stoutly fighteth There are many reasons that induce us to wrestle stoutly 1. Because the Scripture forbids evil desires and lusts Pro. 6.25 1 Cor. 10.6 Gal. 5.6 26. Col. 3.5 1. 1 Thes 4.5 2. Because he that is given to lusts loves not God 1 Joh. 2.15 16. 3. Because lusts in regenerate men are hateful Gal. 5.16 17. 4. Because they inconse God to anger Col. 3.5 6. 5. Because the Apostle furnisheth us with the whole armour of God against them Eph. 6. Invisible lusts are overcome by us saith Austin 6. Because the fire of lusts is most hurtful and breaks out into most sad events the Scripture is full of examples there was never yet any sin committed which did not spring from evil lust To this is opposite carnal security whereby man flatters his own flesh whereby he willingly entertaineth lusts whereby he gives himself to idlenesse or sloth which is the devils cushion whereby he omits holy exercises whereby he burdens his soule with intemperance covetousnesse and such like Vices There are three degrees of our wrestling against lusts to wit against suggestion delight and assent To understand these degrees that of James helps c. 1. 14 c. Every man is tempted when he is drawn away of his own lust and enticed then when lust hath conceived it bringeth forth sinne and sinne when it is finished bringeth forth death We must then first resist suggestions and thoughts which are either ascending from the fewel of concupiscence or descending being suggested elsewhere the first are not without sinne the latter are not sinnes being cast in by Satan if so be we let them passe and entertain them not We cannot avoid the first degree let us shun the second lest we come to cherish evil thoughts with delight but we must chiefly beware of the third degree that we give not our assent for the more we obey the sinne of concupiscence the more it increaseth Which that we may more and more avoid we beseech God the Father in his Sonne through the Holy Ghost to which one God in Trinity be praise honour and glory for ever and ever Amen FINIS A TABLE

for that fiction of Christs triumph in hell both because he triumphed not before his resurrection as also because heaven was the fit place of his triumph not hell Again whereas the word Shc●l sometime signifieth the grave and sometime Hell the place of the damned hence it is that the phrase of Christs descent into hell hath divers meanings in Scripture for either it is the same thing that is to be buried Psal 16.10 Thou wilt not leave my soule in hell Or it is the same that is to fall into extreme tortures and anguish 1 Sam. 2.6 The Lord bringeth down to hell and bringeth out Psal 8.6 The sorrowes of hell compassed me about Or else it signifieth the state of them who are oppressed and swallowed by death Ps 49.15 Like sheep they lie in hell death gnaweth upon them Isa 14.11 c. The first exposition hath no place in the fourth Article of the Creed for it is unlikely that in so brief an Epitome of Faith there should be any tautologie or that a plain speech should be declared by a darker In the second the inconvenience of a disordered narration seems to resist to wit that Christs extreme sadnesse and anguish of mind are rehearsed to be after his death But Calvin makes the matter plain shewing that the order of things and not of time is observed so that there are two members of that Article the former is of the tortures of the body the latter of the internal torments of the mind They who maintain the third exposition do chiefly urge the order of passages both because the detention of Christ in the grave is the last degree of humiliation as also because by this means the degrees of his joyful exaltation do answer the sufferings of Christ to wit his Resurrection answers his Death the Sepulture his ascension to heaven and his descending to hell the sitting at his Fathers right hand Now as this opinion is not disliked so the former is not rashly to be rejected nor should we dispute contumaciously in this matter seeing this clause of Christs descent to hell was not alwayes added to the fourth Article as the Nicene Creed and divers others do witnesse So that this may remain firm that neither his spiritual agonies in his soule nor his three dayes detention in the grave ought to be separated from his sufferings XVIII For the forme or manner of his Passion He suffered 1. Truly 2. Holily and innocently 3. Voluntarily These three things are to be well observed For if he had not truly suffered he had not satisfied if he had not suffered holily and innocently we could not have a perfect High-Priest Heb. 7.26 If lastly he had not voluntarily submitted himself his sacrifice had been compulsory not free hence he saith Heb. 10.7 Behold here I am to do thy will ô God XIX The generall end of Christs pa●sion is the glory of God and chiefly the manifestation of his wrath against sinne as also of his justice and mercy besid●s the declaration of the Divine and Humane na●ures But the proper and special end is Satisfaction for our sinnes XX. In the end and use of every particular Passion a regard is to be had of that Analogie in which the Expiation is compared with the Sin and the Passion with the Punishment which we should have suffered For example He sustained most grievous tortures in his soul and body both that the sinnes of soul and body might be expiated as also that we might be delivered from those spiritual corporal pains which eternally we should have suffered His death upon the crosse was execrable partly that he might expiate the sins by which we deserved to be accursed partly that he might free us from that curse and damnation He was buried to testifie that our sins were buried with him and that he might sanctifie our graves in which as in prisons we were to be detained untill the horrible day of Judgement by turning them into sleeping places His three dayes detention in the grave teacheth that we had deserved that for our sins death had eternally reigned over us if his ignominious detention had not also satisfied for this punishment XXI They do annihilate the end and fruit of Christs Passion who say that he suffered onely for this that he might be an example to us 'T is true that Christ by suffering hath left us an example but the main fruit of his Passion is the satisfaction for our sins The Socinians acknowledge Christ a Saviour onely in these things 1. In that he preached celestial Truth 2. That he confirmed it 3. That he was our example in his Passion and Resurrection 4. In that at length he bestows life eternal on us But when we alleadge testimonies out of Scripture concerning Christs death for us they elude them by saying that he died for us that is for our good but not for us that is in our place or stead But this most pestilent Heresie is refuted by these subsequent Arguments 1. Because he so died for us that he gave his life as the price of redemption for many Mat. 20.28 who gave himself a ransom for all 2 Tim. 2.6 that he is said to redeem us with his pretious blood 1 Pet. 1.18 19. You are saith he redeemed Now who knows not that it is one thing to be an example of salvation and freedom and another thing to pay a ransom for any for he that satisfieth not for his slave or in his stead how doth he pay a ransom for him 2. Because he died so for us that he was made sin for us 2 Cor. 5.21 That he took our sins upon him and he bore the punishment due to our sins Is● 53.4 Is then the taking of anothers sin upon him and the suffering of the punishment due to another onely the shewing of an example and not to satisfie and to be punished in his stead 3. If the sacrifices of the Old Testament were offered by the Priests for the People or in their stead then Christs sacrifice also was performed in our stead the former is true therefore so is the latter They assever boldly that in Scripture there is no example where the particle for is the same that in anothers stead but who sees not this in these subsequent testimonies Joh. 10.11 The good shepherd layeth down his life for his sheep to wit by fighting even to death in the stead or place of his sheep Rom. 5.7 Scarce will one die for a just man Rom. 8.26 The Spirit maketh intercession for us and ver 13. If God be for us who can be against us and ver 9. I could wish to be accursed for my brethren Neither doth the eternity of pain due to our sins make Christs Passion an insufficient ransom in that he suffered not eternally for us because though his punishment was not eternal in regard of time yet it is equivalent to eternal pain both in respect of the infinite majestie and dignity of Christs